{"name":"the-introduction","title":"The INTRODUCTION","text":"> TITLE. Articles whereupon it was agreed by the Archbishops and Byshops of both Provinces and the whole Cleargie, in the Convocation holden at *London* in the yeare of our Lorde GOD 1562. according to the computation of the Church of *Englande,* for the avoiding of the diversities of opinions, and for the stablishing of consent touching true Religion. Put forth by the Queens authoritie.\n\nThe Title of these Articles leads me to consider, 1. The Time, the Occasion, and the Design of Compiling them. 2*dly.* The Authority that is stampt upon them both by Church and State, and the Obligation that lies upon all of our Communion to Assent to them, and more particularly the Importance of the Subscription to which the Clergy are obliged. As to the 1*st,* It may seem somewhat strange to see such a Collection of Tenets made the Standard of the Doctrine of a Church, that is deservedly valued by reason of her Moderation: This seems to be a departing from the Simplicity of the First Ages, which yet we pretend to set up for a Pattern. In those times, the owning the Belief of the Creeds then received, was thought sufficient: And when some Heresies had occasioned great Enlargements to be made in the Creeds, the Third General Council thought fit to set a Bar against all further Additions; and yet all those Creeds, one of which goes far beyond the *Ephesine* Standard, make but One Article of the Thirty nine of which this Book consists. Many of these do also relate to subtile and abstruse Points, in which it is not easy to form a clear Judgment; and much less can it be convenient to Impose so great a Collection of Tenets upon a whole Church, to Excommunicate such as affirm any of them to be erroneous, and to reject those from the Service of the Church, who cannot Assent to every one of them. The Negative Articles of No Infallibility, No Supremacy in the Pope, No Transubstantiation, No Purgatory, and the like, give yet a further Colour to Exceptions; since it may seem that it was enough, not to have mentioned these, which implied a tacit rejecting of them. It may therefore appear to be too rigorous, to require a positive condemning of those Points; for a very high degree of Certainty is required, to affirm a Negative Proposition.\n\nIn order to the explaining this matter, it is to be confessed, that in the beginnings of Christianity, the Declaration that was required even of a Bishop’s Faith, was conceived in very general Terms. There was a Form setled very early in most Churches. This St. *Paul* in one place calls, *The Form of Doctrine that was delivered*; in another place *The Form of Sound Words,*[^1] which those who were fixed by the Apostles in particular Churches, had received from them. These words of his do import a Standard, or *fixed Formulary,* by which all Doctrines were to be examined. Some have inferred from them, that the Apostles delivered that Creed which goes under their Name, every where in the same Form of Words. But there is great reason to doubt of this, since the first Apologists for Christianity, when they deliver a short Abstract of the Christian Faith, do all vary from one another, both as to the Order, and as to the Words themselves; which they would not have done, if the Churches had all received one setled Form from the Apostles. They would all have used the same Words, and neither more nor less. It is more probable, That in every Church there was a *Form* setled, which was delivered to it by some Apostle, or Companion of the Apostles, with some Variation; of which at this distance of time, considering how defective the History of the First Ages of Christianity is, it is not possible, nor very necessary for us to be able to give a clear Account. For Instance; In the whole Extent or Neighbourhood of the *Roman* Empire, it was at first of great Use to have this in every Christian’s mouth, That our Saviour *suffered under Pontius Pilate*; because this fixed the Time, and carried in it an Appeal to Records and Evidences, that might then have been searched for. But if this Religion went at first far to the *Eastward,* beyond all Commerce with the *Romans,* there is not that reason to think that this should have been a part of the shortest Form of this Doctrine; it being enough that it was related in the Gospel. These Forms of the several Churches were preserved with that Sacred Respect that was due to them: This was esteemed the *Depositum* or Trust of a Church, which was chiefly committed to the keeping of the Bishop. In the First Ages, in which the Bishops or Clergy of the several Churches could not meet together in Synods to examine the Doctrine of every new Bishop, the Method upon which the Circumstances of those Ages put them, was this; The New Bishop sent round him, and chiefly to the Bishops of the more Eminent Sees, the Profession of his Faith, according to the Form that was fixed in his Church: And when the Neighbouring Bishops were satisfied in this, they held Communion with him, and not only owned him for a Bishop, but maintained such a Commerce with him, as the state of that Time did admit of.\n\nBut as some Heresies sprung up, there were Enlargements made in several Churches, for the condemning those, and for excluding such as held them from their Communion. The Council of *Nice* examined many of those Creeds, and out of them they put their Creed in a fuller Form. The Addition made by the Council of *Constantinople,* was put into the Creeds of some particular Churches several Years before that Council met. So that though it received its Authority from that Council, yet those Fathers rather confirmed an Article which they found in the Creeds of some Churches, than made a New one. It had been an unvaluable Blessing, if the Christian Religion had been kept in its first Simplicity. The Council of *Ephesus* took care that the Creed by which men profess their Christianity, should receive no new Additions, but be fixed according to the *Constantinoplitan* Standard; yet they made Decrees in Points of Faith; and the following Councils went on in their steps, adding still new Decrees, with Anathematisms against the contrary Doctrines; and declaring the Asserters of them to be under an *Anathema,* that is, under a very heavy Curse of being totally excluded from their Communion, and even from the Communion of Jesus Christ. And whereas the New Bishops had formerly only declared their Faith, they were then required besides that to declare, That they received such Councils, and rejected such Doctrines, together with such as favoured them; who were sometimes mentioned by Name. This increased daily. We have a full Account of the special Declaration that a Bishop was obliged to make, in the First Canon of that which passeth for the Fourth Council of *Carthage.* But while by reason of new Emergencies this was swelling to a vast Bulk, General and more Implicit Formularies came to be used, the Bishops declaring that they received and would observe all the Decrees and Traditions of Holy Councils and Fathers. And the Papacy coming afterwards to carry every thing before it, a Formal Oath, that had many loose and indefinite words in it, which were very large and comprehensive, was added to all the Declarations that had been formerly established. The Enlargements of Creeds were at first occasioned by the Prevarications of Hereticks; who having put Senses favouring their Opinions, on the simpler Terms in which the First Creeds were proposed, it was thought necessary to use more express words. This was absolutely necessary as to some Points; for they being obliged to shew that the Christian Religion did not bring in that Idolatry which it condemned in Heathens, it was also necessary to state this matter so, that it should appear that they worshipped no Creature; but that the Person to whom all agreed to pay Divine Adoration was truly God: And it being found that an Equivocation was used in all other words except that of the *same Substance,* they judged it necessary to fix on it, besides some other words that they at first brought in, but which were afterwards made more doubtful by the Glosses that were put on them. At all times it is very necessary to free the Christian Religion from the Imputation of Idolatry; but this was never so necessary, as when Christianity was engaged in such a Struggle with Paganism: And since the main Article then in dispute with the Heathens was Idolatry, and the Lawfulness of worshipping any besides the Great and Eternal God, it was of the last Importance to the Christian Cause, to take care that the Heathens might have no reason to believe that they worshipped a Creature. There was therefore just reason given to secure this main Point, and to put an end to Equivocation, by establishing a Term, which by the Confession of all Parties did not admit of any. It had been a great Blessing to the Church, if a Stop had been put here; and that those nice Descantings that were afterwards so much pursued, had been more effectually discouraged than they were. But men ever were, and ever will be men. Factions were formed, and Interests were set up. Hereticks had shewed so much Dissimulation when they were low, and so much Cruelty when they prevailed, that it was thought necessary to secure the Church from the Disturbances that they might give them: And thus it grew to be a Rule to enlarge the Doctrines and Decisions of the Church. So that in stating the Doctrines of this Church so copiously, our Reformers followed a Method that had been used in a course of many Ages.\n\nThere were, besides this common Practice, two particular Circumstances in that time, that made this seem to be the more necessary. One was, That at the breaking out of that Light, there sprang up with it many impious and extravagant Sects, which broke out into most violent Excesses. This was no extraordinary thing, for we find the like happened upon the first spreading of the Gospel; many detestable Sects grew up with it, which tended not a little to the defaming of Christianity, and the obstructing its Progress. I shall not examine what Influence Evil Spirits might have both in the one and the other: But one visible occasion of it was, That by the first Preaching of the Gospel, as also upon the opening the Reformation, an Enquiry into the Matters of Religion being then the Subject of mens Studies and Discourses, many men of warm and ill-govern’d Imaginations, presuming on their own Talents, and being desirous to signalize themselves, and to have a Name in the World, went beyond their Depth in Study, without the necessary degrees of Knowledge, and the yet more necessary dispositions of Mind for arriving at a right understanding of Divine Matters. This happening soon after that the Reformation was first set on foot, those whose Corruptions were struck at by it, and who both hated and persecuted it on that account, did not fail to lay hold of and to improve the Advantage which these Sects gave them. They said, That the Sectaries had only spoke out what the rest thought; and at last they held to this, That all Sects were the Natural Consequences of the Reformation, and of shaking off the Doctrine of the Infallibility of the Church. To stop those Calumnies, the Protestants in *Germany* prepared that Confession of their Faith which they offered to the Diet as *Ausburg,* and which carries its name. And after their Example, all the other Churches which separated from the *Roman* Communion, published the Confessions of their Faith, both to declare their Doctrine for the Instruction of their own Members, and for covering them from the Slanders of their Adversaries.\n\nAnother reason that the first Reformers had for their descending into so many Particulars, and for all these Negatives that are in their Confessions, was this: They had smarted long under the Tyranny of Popery, and so they had reason to secure themselves from it, and from all those who were leavened with it. Those here in *England* had seen how many had complied with every Alteration both in King *Henry* and King *Edward*’s Reign, who not only declared themselves to have been all the while Papists, but became bloody Persecutors in Q. *Mary*’s Days: Therefore it was necessary to keep all such out of their Body, that they might not secretly undermine and betray it. Now since the Church of *Rome* owns all that is positive in our Doctrine, there could be no Discrimination made, but by condemning the most important of those additions that they have brought into the Christian Religion, in express words: It is true that in Matters of Fact, or in Theories of Nature, it is not safe to affirm a Negative, because it is seldom possible to prove it; yet the Fundamental Article upon which the whole Reformation, and this our Church depends is this, That the whole Doctrines of the Christian Religion are contained in the Scripture, and that therefore we are to admit no Article as a part of it till it is proved from Scripture. This being laid down, and well made out, it is not at all unreasonable to affirm a Negative upon an Examination of all those places of Scripture that are brought for any Doctrine, and that seem to favour it, if these are found not at all to support it, but to bear a different and sometimes a contrary sense to that which is offered to be proved by them. So there is no weight in this cavil, which yet may look plausible to such as cannot distinguish common Matters from Points of Faith. This may serve in general to justify the largeness, and the particularities of this Confession of our Faith. There were some steps made to it in K. *Henry*’s Time, in a large Book that was then published under the Title of *The Necessary Erudition,* that was a Treatise set forth to instruct the Nation. Many of the Errors of Popery were laid open and condemned in it: but none were obliged to assent to it, or to Subscribe it. After that, the Worship was Reformed, as being that which pressed most: And in that a Foundation was laid, for the Articles that came quickly after it. How or by whom they were prepared, we do not certainly know. By the remains of that time it appears, that in the alterations that were made, there was great precaution used, such as indeed matters of that Nature required, Questions were framed relating to them, these were given about to many Bishops and Divines, who gave in theit several Answers; those were collated and examined very carefully, all sides had a free and fair hearing before Conclusions were made.\n\nIn the fermentation that was working over the whole Nation at that time, it was not possible that a thing of that nature could have passed by the methods that are more necessary in Regular Times: And therefore they could not be offered at first to Synods or Convocations. The Corruptions complained of were so beneficial to the whole Body of the Clergy, that it is justly to be wonder’d at, that so great a number was prevailed with, to concur in Reforming them: But without a Miracle they could not have been agreed to by the Major part. They were prepared, as is most probable, by *Cranmer* and *Ridley,* and published by the Regal Authority. Not as if our Kings had pretended to an Authority to judge in Points of Faith, or to decide Controversies: But as every private man must chuse for himself, and believe according to the convictions of his Reason and Conscience (which is to be examined and proved in its proper place) so every Prince (or Legislative Power) must give the publick Sanction and Authority according to his own Persuasion; this makes indeed such a Sanction to become a Law, but does not alter the Nature of Things, nor oblige the Consciences of the Subjects, unless they come under the same Persuasions. Such Laws have indeed the Operation of all other Laws, but the Doctrines Authorised by them have no more truth than they had before, without any such Publication. Thus the part that our Princes had in the Reformation was only this, that they being satisfied with the Grounds on which it went, received it themselves; and enacted it for their People. And this is so plain and so just a consequence of that liberty which every man has of believing and acting according to his own Convictions, that when the one is well made out, there can be no colour to question the other. It was also remarkable, that the Law which stood first in *Justinian*’s Code, was an Edict of *Theodosius*’s; who finding the *Roman* Empire under great distractions, by the diversity of Opinions in Matter of Religion, did appoint that Doctrine to be held which was received by *Damasus* Bishop of *Rome,* and *Peter* Bishop of *Alexandria*; such an Edict as that being put in so conspicuous a part of the *Law,* was a full and soon-observ’d Precedent for our Princes to act according to it.\n\nThe next Thing to be examined is the Use of the Articles, and the Importance of the Subscriptions of the Clergy to them. Some have thought that they are only *Articles of Union and Peace*; that they are a Standard of *Doctrine* not to be contradicted, or disputed; that the Sons of the Church are only bound to acquiesce silently in them; and that the Subscription to them amounts only to a general Compromise upon those Articles, that so there may be no disputing nor wrangling about them. By this means they reckon, that though a man should differ in his Opinion from that which appears to be the clear sense of any of the Articles; yet he may with a good Conscience subscribe it, if the Article appears to him, to be of such a nature, that though he thinks it wrong, yet it seems not to be of that consequence, but that it may be born with, and not contradicted. I shall not now examine whether it were more fit to leave men to the due freedom of their thoughts, and that the Subscription did run no higher, it being in many cases a great hardship to exclude some very deserving persons from the Service of the Church, by requiring a Subscription to so many particulars, concerning some of which they are not fully satisfied. I am only now to consider what is the Importance of the Subscriptions required among us, and not what might be reasonably wisht that it should be.\n\nAs to the Laity, and the whole Body of the People, certainly to them these are only the Articles of Church-Communion; so that every person, who does not think that there is some proposition in them that is Erroneous to so high a degree, that he cannot hold Communion with such as profess it, may and is obliged to continue in our Communion: For certainly there are many Opinions held in Matters of Religion, which a man may believe to be false, and yet he may esteem them to be of so little Importance to the chief design of Religion, that he may well hold Communion with those whom he thinks to be so mistaken. Here a necessary distinction is to be remembred between Articles of Faith, and Articles of Doctrine: The one are held necessary to Salvation, the other are only believed to be true; that is, to be revealed in the Scriptures, which is a sufficient Ground for acknowledging them true. *Articles of Faith* are Doctrines that are so necessary to Salvation, that without believing them no man has a foederal Right to the Covenant of Grace: These are not many, and in the Establishment of any Doctrine for such, it is necessary both to prove it clearly from Scripture, and to prove its being necessary to Salvation, as a mean setled by the Covenant of Grace in order to it. We ought not indeed to hold Communion with such as make Doctrines that we believe not to be true, to pass for Articles of Faith; though we may hold Communion with such as do think them true, without stamping so high an Authority upon them. To give one Instance of this in an undeniable particular. In the days of the Apostles there were Judaisers of two sorts; some thought the *Jewish* Nation was still obliged to observe the Mosaical Law; but others went further, and thought that such an Observation was indispensably necessary in all men to Salvation: Both these Opinions were wrong, but the one was tolerable, and the other was intolerable: Because it pretended to make that a necessary condition of Salvation, which God had not commanded. The Apostles complied with the Judaisers of the first sort,[^2] as *they became all things to all men, that so they might gain some* of every sort of men: Yet they declared openly against the other, and said, that if men were *Circumcised,* or were willing to come under such a Yoke, *Christ profited them nothing*; and upon that supposition he had *died in vain.* From this plain Precedent we see what a difference we ought to make between the holding Errors in Doctrinal Matters,[^3] and the Imposing them as Articles of Faith. We may live in Communion with those who hold Errors of the one sort, but must not with those of the other. This also shews the Tyranny of that Church, which has imposed the belief of every one of her Doctrines on the Consciences of her Votaries, under the highest pains of Anathema’s, and as Articles of Faith. But whatever those at *Trent* did, This Church very carefully avoided the laying that weight upon even those Doctrines which she received as true; and therefore though she drew up a large Form of Doctrine; yet to all her Lay-Sons, this is only a Standard of what she teaches, and the Articles are to them only Articles of Church-Communion. The Citations that are brought from those two great Primates, *Laud,* and *Bramhall,* go no further than this: They do not seem to relate to the Clergy that subscribe them, but to the Laity and Body of the People. The People who do only join in Communion with us, may well continue to do so, though they may not be fully satisfied with every Proposition in them; Unless they should think that they struck against any of the Articles or Foundations of Faith; and as those Great men truly observe, there is a great difference to be observed in this particular between the Imperious Spirit of the Church of *Rome,* and the modest freedom which ours allows.\n\nBut I come in the next place to consider what the Clergy is bound to by their Subscriptions. The meaning of every Subscription is to be taken from the design of the Imposer, and from the words of the Subscription it self. The Title of the Articles bears, That they were agreed upon in Convocation, *For the avoiding of diversities of Opinions, and for the stablishing consent touching true Religion.* Where it is evident, that *a Consent in Opinion* is designed. If we in the next place consider the Declaration that the Church has made in the Canons, we shall find, that though by the Fifth Canon, which relates to the whole Body of the People, such are only declared to be Excommunicated *ipso facto,* who shall affirm any of the Articles to be *Erroneous,* or such as he may not with a good Conscience Subscribe to; yet the 36*th* Canon is express for the Clergy, requiring them to Subscribe *willingly,* and *ex animo*; and *acknowledge all and every Article to be agreeable to the word of God*: Upon which Canon it is that the Form of the Subscription runs in these words, which seem expresly to declare a man’s own Opinion, and not a bare consent to an Article of Peace, or an Engagement to silence and submission. The Statute of the 13*th* of Queen *Elizabeth, cap.* 12. which gives the Legal Authority to our requiring Subscriptions, in order to a man’s being capable of a Benefice, requires that every Clergyman should read the Articles in the Church where he is to serve, with a Declaration of his *Unfeigned Assent to them.* These things make it very plain, that the Subscriptions of the Clergy must be considered as a Declaration of their own Opinion, and not as a bare Obligation to silence. There arose in K. *James* the First’s Reign, great and warm Disputes concerning the Decrees of God, and those other Points that were setled in *Holland* by the Synod of *Dort* against the *Remonstrants.* Divines of both sides among us appealed to the Articles, and pretended they were favourable to them: For though the first appearance of them seems to favour the Doctrine of Absolute Decrees, and the Irresistibility of Grace; yet there are many expressions that have another face, and so those of the other Persuasion pleaded for themselves from these. Upon this a Royal Declarations was set forth, in which after that mention is made of *those* Disputes, *and that the men of all sides did take the Articles to be for them; order is given for stopping those Disputes for the future: and for shutting them in God’s promises, as they be generally set forth in the Holy Scriptures, and the general meaning of the Articles of the* Church of England, *according to them; and that no man thereafter should put his own Sense or Comment to be the meaning of the Article, but should take it in the Literal and Grammatical Sense.* In this there has been such a general acquiescing, that the fierceness of these Disputes has gone off, while men have been left to Subscribe the Articles according to their Literal and Grammatical Sense. From which two Things are to be inferred: The one is, that the Subscription does import an Assent to the Article; and the other is, that an Article being conceived in such general words, that it can admit of different Literal and Grammatical Senses, even when the Senses given are plainly contrary one to another, both sides may Subscribe the Article with a good Conscience, and without any Equivocation. To make this more sensible, I shall give an instance of it in an Article concerning which there is no Dispute at present.\n\nThe Third Article concerning Christ’s *descent into Hell* is capable of Three different Senses, and all the Three are both Literal and Grammatical. The First is, that Christ descended locally into Hell, and preached to the *Spirits there in prison*; and this has one great advantage on its side, that those who first prepared the Articles in K. *Edward*’s Time were of this Opinion, for they made it a part of it, by adding in the Article those words of St. *Peter* as the Proof or Explanation of it. Now though that period was left out in Q. *Elizabeth*’s Time; yet no Declaration was made against it: so that this Sense was once in possession, and was never expresly rejected: Besides that it has great support from the Authority of many Fathers who understood the *descent into Hell,* according to this Explanation. A Second Sense of which that Article is capable, is, That by *Hell* is meant the *Grave,* according to the Signification of the Original Word in the *Hebrew*; and this is supported by the words of *Christ’s descending into the lower parts of the Earth*; as also by this, That several Creeds that have this Article, have not that or Christ’s being buried: and some that mention his Burial, have not this of his Descent into Hell. A Third Sense is, That by Hell, according to the Signification of the *Greek* Word, is to be meant the Place or Region of Spirits separated from their Bodies: So that by Christ’s *descent into Hell* is only to be meant, that his Soul was really and entirely disunited from his Body, not lying dead in it as in an Apoplectical Fit, nor hovering about it, but that it was translated into the Seats of departed Souls. All these Three Senses differ very much from one another, and yet they are all Senses that are Literal and Grammatical; so that in which of these soever a man conceives the Article, he may Subscribe it, and he does no way prevaricate in so doing. If men would therefore understand all the other Articles in the same largeness, and with the same equity, there would not be that occasion given for unjust Censure that there has been. Where then the Articles are conceived in large and general words, and have not more special and restrained terms in them, we ought to take that for a sure Indication, that the Church does not intend to tie men up too severely to particular Opinions, but that she leaves all to such a liberty as is agreeable with the Purity of the Faith. And this seems sufficient to explain the Title of the Articles, and the Subscriptions that are required of the Clergy to them.\n\nThe last thing to be setled is the true Reading of the Articles; for there being some small diversity between the Printed Editions, and the Manuscripts that were signed by both Houses of Convocation; I have desired the assistance both of Dr. *Green,* the present Worthy Master of *Corpus Christi* College in *Cambridge,* and of some of the Learned Fellows of that Body; That they would give themselves the trouble to collate the Printed Editions, and their Manuscripts, with such a scrupulous exactness as becomes a Matter of this Importance; which they were pleased to do very minutely. I will set down Both the Collations as they were transmitted to me; beginning with that which I had from the Fellows four Years ago.\n\nThese words, said to be left out, are found in the Original Articles, Sign’d by the Chief Clergy of Both Provinces, now extant in the Manuscript Libraries of *C.C.C.C.* in the Book call’d *Synodalia:* but distinguish’d from the rest with Lines of *Minium;* which Lines plainly appear to have been done afterwards, because the Leaves and Lines of the Original are exactly numbred at the end; which number without these Lines were manifestly false.\n\nIn the Original these words only are found, *Testamentum vetus novo contrarium non est, quandoquidem,* &c.\n\nThe Latin of the Original is, *Et quanquam renatis & credentibus nulla propter Christum est condemnatio.*\n\nThis Article is not found in this Original.\n\nThis is not found.\n\nThis is not found.\n\nThis Article agrees with the Original; but these words, *The Church hath power to decree Rites and Ceremonies, and Authority in Controversies of Faith,* suppos’d to begin the Article, are not found in any part thereof.\n\nIn the fourteenth Line of this Article, immediately after these words, *(But yet have not like nature with Baptism and the Lord’s Supper)* follows, *quomodo nec penitentia,* which being mark’d underneath with *Minium* is left out in the Translation.\n\nThis Article agrees with the Original, as far as these words *(and hath given occasion to many Superstitions)* where follows, *Christus in coelum ascendens, corpori suo immortalitatem dedit, naturam non abstulit, humanae enim naturae veritatem (juxta Scripturas) perpetuo retinet, quam uno & definito loco esse, & non in multa vel omnia simul loca diffundi oportet; quum igitur Christus in coelum sublatus, ibi usque ad finem saeculi sit permansurus, atque inde, non aliunde (ut loquitur* Augustinus) *venturus sit, ad judicandum vivos & mortuos non debet quisquam fidelium, carnis & ejus & sanguinis realem, & corporalem (ut loquuntur) praesentiam in Eucharistia vel credere vel profiteri.* These words are mark’d and scrawl’d over with *Minium,* and the words immediately following, *(Corpus tamen Christi datur, accipitur, & manducatur in coena, tantum coelesti & spirituali ratione)* are inserted in a different Hand just before them, in a line and half left void, which plainly appears to be done afterwards, by reason the same Hand has alter’d the first number of Lines, and for *Viginti quatuor,* made *quatuordecem.*\n\nThe Three last Articles, *Viz.* The *39th,* Of the Resurrection of the Dead; the *40th,* That the Souls of men do neither perish with their Bodies, *(neque otiosi dormiant)* is added in the Original. And the *42d,* That all shall not be saved at last, are found in the Original, distinguish’d only with a Marginal Line of *Minium*: But the *41st* of the *Millenarians* is wholly left out.\n\nThe number of Articles does not exactly agree, by reason some are inserted, which are found only in King *Edward*’s Articles, but none are wanting that are found in the Original.\n\n#### ARTICLE III\n\n#### Of the going down of Christ into Hell·\n\nAs Christ Died for us, and was Buried; so also it is to be believ’d, That he went down into Hell. [For his Body lay in the Grave till his Resurrection; but his Soul being separate from his Body remain’d with the Spirits which were detain’d in Prison; that is to say, in Hell, and there preached unto them.]\n\n#### ARTICLE VI\n\nThe Old Testament is not to be rejected as if it were contrary to the New, but to be retained. Forasmuch, *&c.*\n\n#### ARTICLE IX\n\nAnd although there is no Condemnation to them that believe, and are Baptiz’d, *&c.*\n\n#### ARTICLE X. Of Grace\n\nThe Grace of Christ, or the Holy Ghost, which is given by Him, doth, *&c.*\n\n#### ARTICLE XVI. Blasphemy against the Holy Ghost\n\nThe Blasphemy against the Holy Ghost is then committed when, *&c.*\n\n#### ARTICLE XIX\n\nAll men are bound to keep the Precepts of the Moral Law, although the Law given from God, *&c.*\n\n#### ARTICLE XX. Of the Authority of the Church\n\nIt is not lawful for the Church to ordain any thing that is contrary to God’s Words written, *&c.*\n\n#### ARTICLE XXVI. Of the Sacraments\n\nSacraments Ordain’d of Christ, *&c.*\n\n#### ARTICLE XXIX. Of the Lord’s Supper\n\nThe Supper of the Lord’s is not only a Sign of, *&c.*\n\nCorpus Christi Col. *Feb.* 4*th,* 1695/6.\n\nUPON Examination we judge these to be all the material differences, that are unobserv’d, between the Original Manuscripts, and the B. of *Salisbury*’s Printed Copy.\n\n*Witness our Hands. Jo. Jaggard, Rob. Mosse, Will. Lunn,* Fellows of the said College.\n\nAfter I had procured this, I was desirous likewise to have the Printed Editions Collated with the Second Publication of the Articles in the Year 1571. in which the Convocation reviewed those of 1562. and made some small Alterations: And these were very lately procured for me by my Reverend Friend, Dr. *Green*; which I will set down as he was pleased to communicate them to me.\n\n[Note, *MS.* stands for *Manuscript,* and *Pr.* for *Print.*]\n\n| | | |\n|---|---|---|\n| *Art.* 1. | *MS.* | and true God, and he is everlasting, without Body. |\n| | *Pr.* | *and true God, everlasting, without Body.* |\n| *Art.* 2. | *MS.* | but also for all actual sins of men. |\n| | *Pr.* | *but also for actual sins of men.* |\n| *Art.* 3. | *MS.* | so also it is to be believed. |\n| | *Pr.* | *so also is it to be believed.* |\n| *Art.* 4. | *MS.* | Christ did truly arise again. |\n| | *Pr.* | *Christ did truly rise again.* |\n| | *MS.* | until he return to judge all men at the last day. |\n| | *Pr.* | *until he return to judge men at the last day.* |\n| *Art.* 6. | *MS.* | to be believed as an Article of the Faith. |\n| | *Pr.* | *to be believed as an Article of Faith.* |\n| | *MS.* | requisite as necessary to Salvation. |\n| | *Pr.* | *requisite or necessary to Salvation.* |\n| | *MS.* | In the name of holy Scripture. |\n| | *Pr.* | *In the name of the holy Scripture.* |\n| | *MS.* | but yet doth it not apply. |\n| | *Pr.* | *but yet doth not apply.* |\n| | *MS.* | *Baruch.* |\n| | *Pr.* | Baruch *the Prophet.* |\n| | *MS.* | and account them for Canonical. |\n| | *Pr.* | *and account them Canonical.* |\n| *Art.* 8. | *MS.* | by most certain warranties of Holy Scripture. |\n| | *Pr.* | *by most certain warrant of Holy Scripture.* |\n| *Art.* 9. | *MS.* | but it is the fault. |\n| | *Pr.* | *but is the fault.* |\n| | *MS.* | whereby man is very far gone from his original righteousness. |\n| | *Pr.* | *whereby man is far gone from original righteousness.* |\n| | *MS.* | in them that be regenerated. |\n| | *Pr.* | *in them that are regenerated.* |\n| Art. De Gratia, non habetur in MS. | | |\n| *Art.* 10. | *MS.* | a good will and working in us. |\n| | *Pr.* | *a good will and working with us.* |\n| *Art.* 14. | *MS.* | cannot be taught without arrogancy and impiety. |\n| | *Pr.* | *cannot be taught without arrogancy and iniquity.* |\n| | *MS.* | we be unprofitable Servants. |\n| | *Pr.* | *we are unprofitable Servants.* |\n| *Art.* 15. | *MS.* | sin only except. |\n| | *Pr.* | *sin only excepted.* |\n| | *MS.* | to be the Lamb without spot. |\n| | *Pr.* | *to be a Lamb without spot.* |\n| | *MS.* | but we the rest, although baptized, and born again, in Christ, yet we all offend. |\n| | *Pr.* | *but all we the rest, although baptized, and if born in Christ, yet offend.* |\n| Art. De Blasphemia in Sp. Sanct. non est in MS. | | |\n| *Art.* 16. | *MS.* | wherefore the place for Penitence. |\n| | *Pr.* | *wherefore the grant of Repentance.* |\n| *Art.* 17. | *MS.* | so excellent a benefit of God given unto them, be called according. |\n| | *Pr.* | *so excellent a benefit of God, be called according.* |\n| | *MS.* | as because it doth fervently kindle their love. |\n| | *Pr.* | *as because it doth frequently kindle their love.* |\n\nArt. Omnes Obligantur, &c. non est in MS.\n\n| | | |\n|---|---|---|\n| *Art.* 18. | *MS.* | to frame his life according to the Law and the light of Nature. |\n| | *Pr.* | *to frame his life according to that Law, and the light of Nature.* |\n| *Art.* 19. | *MS.* | congregation of faithful men in the which the pure Word. |\n| | *Pr.* | *congregation of faithful men in which the pure Word.* |\n| *Art.* 20. | *MS.* | The Church hath Power to decree rites or ceremonies, and authority in controversies of Faith. And yet. |\n| | | *These words are not in the Original MS.* |\n| | *MS.* | ought it not to enforce any thing. |\n| | *Pr.* | *it ought not to enforce any thing.* |\n| *Art.* 21. | *MS.* | and when they be gathered together (forasmuch. |\n| | *Pr.* | *and when they be gathered (forasmuch.* |\n| *Art.* 22. | *MS.* | is a fond thing vainly invented. |\n| | *Pr.* | *is a fond thing vainly feigned.* |\n| *Art.* 24. | *MS.* | in a Tongue not understanded of the People. |\n| | *Pr.* | *in a Tongue not understood of the People.* |\n| *Art.* 25. | *MS.* | and effectual signs of grace and God’s good will towards us. |\n| | *Pr.* | *and effectual signs of grace and God’s will towards us.* |\n| | *MS.* | and extream annoyling. |\n| | *Pr.* | *and extream unction.* |\n| *Art.* 26. | *MS.* | in their own name, but do minister by Christ’s Commission and authority. |\n| | *Pr.* | *in their own name, but in Christ’s, and do minister by his Commission and authority.* |\n| | *MS.* | and in the receiving of the Sacraments. |\n| | *Pr.* | *and in the receiving the Sacraments.* |\n| | *MS.* | and rightly receive the Sacraments. |\n| | *Pr.* | *and rightly do receive the Sacraments.* |\n| *Art.* 27. | *MS.* | from others that be not christned, but is also a sign. |\n| | *Pr.* | *from others that be not christned, but it is also a sign.* |\n| | *MS.* | forgiveness of sin, and of our adoption. |\n| | *Pr.* | *forgiveness of sin, of our adoption.* |\n| *Art.* 28. | *MS.* | to have amongst themselves. |\n| | *Pr.* | *to have among themselves.* |\n| | *MS.* | the bread which we break is a partaking Communion of the body of Christ. |\n| | *Pr.* | *the bread which we break is a partaking of the body of Thrist.* |\n| | *MS.* | and likewise the Cup of blessing is a partaking Communion of the blood of Christ. |\n| | *Pr.* | *and likewise the Cup of blessing is a partaking of the blood of Christ.* |\n| | *MS.* | or the change of the Substance of bread and wine into the substance of Christ’s body and blood cannot be proved by holy Writ, but is repugnant. |\n| | *Pr.* | *or the change of the substance of bread and wine in the supper of the Lord cannot be proved by holy Writ, but it is repugnant.* |\n| | *MS.* | but the mean whereby the body of Christ is received. |\n| | *Pr.* | *and the mean whereby the body of Christ is received.* |\n| | *MS.* | lifted up or worshipped. |\n| | *Pr.* | *lifted up and worshipped.* |\n| *Art.* 31. | *MS.* | is the perfect redemption. |\n| | *Pr.* | *is that perfect redemption.* |\n| | *MS.* | to have remission of pain or guilt were forged Fables. |\n| | *Pr.* | *to have remission of pain and guilt were blasphemous Fables.* |\n| *Art.* 33. | *MS.* | that hath authority thereto. |\n| | *Pr.* | *that hath authority thereunto.* |\n| *Art.* 34. | *MS.* | diversity of countries, times, and mens manners. |\n| | *Pr.* | *diversity of countries and mens manners.* |\n| | *MS.* | and be ordained and appointed by common autority. |\n| | *Pr.* | *and be ordained and approved by common authority.* |\n| | *MS.* | the consciences of the weak brethren. |\n| | *Pr.* | *the consciences of weak brethren.* |\n| *Art.* 35. | *MS.* | of Homilies, the Titles whereof we have joined under this Article, do contain. |\n| | *Pr.* | *of Homilies, the several Titles whereof we have joined under this Article, doth contain.* |\n| | *MS.* | wholesome Doctrine, and necessary for this time, as doth the former book which was set forth. |\n| | *Pr.* | *wholesome Doctrine, necessary for these times, as doth the former book of Homilies which were set forth.* |\n| | *MS.* | and therefore are to be read in our Churches by the Ministers, diligently, plainly, and distinctly, that they may be understanded of the people. |\n| | *Pr.* | *and therefore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understood of the people.* |\n| | *MS.* | ministred in a tongue known. |\n| | *Pr.* | *ministred in a known tongue.* |\n| Art. De Libro Precationum, &c. non est in MS. | | |\n| *Art.* 36. | *MS.* | in the time of the most noble K. *Edward* the Sixth. |\n| | *Pr.* | *in the time of* Edward *the Sixth.* |\n| | *MS.* | superstitious or ungodly. |\n| | *Pr.* | *superstitious and ungodly.* |\n| *Art.* 37. | *MS.* | whether they be Ecclesiastical or not. |\n| | *Pr.* | *whether they be Ecclesiastical or Civil.* |\n| | *MS.* | the minds of some slanderous folks to be offended. |\n| | *Pr.* | *the minds of some dangerous folks to be offended.* |\n| | *MS.* | we give not to our Princes. |\n| | *Pr.* | *we give not our Princes.* |\n| | *MS.* | or of Sacraments. |\n| | *Pr.* | *or of the Sacraments.* |\n| | *MS.* | the Injunctions also lately set forth. |\n| | *Pr.* | *the Injunctions also set forth.* |\n| | *MS.* | and serve in the Wars. |\n| | *Pr.* | *and serve in lawful Wars.* |\n| *Art.* 38. | *MS.* | every man oughteth of such things. |\n| | *Pr.* | *every man ought of such things.* |\n| Art. *39.* Edw. *6.* & qui sequuntur, non sunt in MS. | | |\n\nWE Th’ archbishops and Bishops of either Province of this Realm of *England,* lawfully gathered together in this Provincial Synod holden at *London* with Continuations and Prorogations of the same, do receive, profess and acknowledge the *xxxviii* Articles before written in *xix* Pages going before, to contain true and sound doctrine, and do approve and ratify the same by the subscription of our hands the *xi*th** day of *May* in the year of our Lord *1571.* and in the year of the Reign of our Sovereign Lady *Elizabeth* by the Grace of God of *England, France* and *Ireland,* Queen, Defender of the Faith, *&c.* the thirteenth.\n\n*Matthue Cantuar. Rob. Winton. Jo. Heref. Richarde Ely. Nic. Wigorn. Jo. Sarisburien. Edm. Roffen. N. Bangor. Ri. Cicestren. Thom. Lincoln. Willhelmus Exon.*\n\nFrom these Diversities a great difficulty will naturally arise about this whole Matter. The Manuscripts of *Corpus Christi* are without doubt Originals.\n\nThe hands of the Subscribers are well known, they belonged to Archbishop *Parker,* and were left by him to that College, and they are Signed with a particular care; for at the end of them there is not only a Sum of the number of the Pages, but of the Lines in every Page. And though this was the Work only of the Convocation of the Province of *Canterbury*; yet the Archbishop of *York,* with the Bishops of *Duresme* and *Chester,* Subscribed them likewise, and they were also Subscribed by the whole Lower House. But we are not sure that the like care was used in the Convocation *Anno* 1571. for the Articles are only Subscribed by the Archbishop of *Canterbury,* and Ten Bishops of his Province; nor does the Subscription of the Lower House appear. These Articles were first Printed in the Year 1563. conform to the present Impressions which are still in use among us. So the Alterations were then made while the thing was fresh and well known, therefore no Fraud nor Artifice is to be suspected, since some Objections would have been then made, especially by the great Party of the Complying Papists, who then continued in the Church: They would not have failed to have made much use of this, and to have taken great advantages from it, if there had been any occasion or colour for it; and yet nothing of this kind was then done.\n\nOne Alteration of more Importance was made in the Year 1571. Those words of the 20*th* Article, *The Church hath power to Decree Rites or Ceremonies, and Authority in Controversies of Faith,* were left out both in the Manuscripts, and in the Printed Editions, but were afterwards restored according to the Articles Printed *Anno* 1563. I cannot find out in what Year they were again put in the Printed Copies. They appear in two several Impressions in Queen *Elizabeth*’s Time, which are in my hands: It passes commonly that it was done by Archbishop *Laud;* and his Enemies laid this upon him among other things, That he had corrupted the Doctrine of this Church by this addition; but he cleared himself of that, as well he might; and in a Speech in the Star-Chamber, appealed to the Original, and affirmed these words were in it.\n\nThe true account of this difficulty is this. When the Articles were first setled, they were Subscribed by Both Houses upon Paper; but that being done, they were afterward Ingrossed in Parchment, and made up in Form to remain as Records. Now in all such Bodies, many Alterations are often made after a minute or first Draught is agreed on before the matter is brought to full Perfection; so these Alterations as most of them are small and inconsiderable, were made between the time that they were first Subscribed, and the last Voting of them. But the Original Records, which if extant would have cleared the whole matter, having been burnt in the Fire of *London,* it is not possible to Appeal to them; yet what has been proposed, may serve, I hope, fully to clear the difficulty.\n\nI now go to consider the Articles themselves.\n\n[^1]: Rom. 6.17. 1 Tim. 4.6. —6 3. 2 Tim. 1.13.\n[^2]: 1 Cor. 9.19, to 23.\n[^3]: 5. Gal. 3. 2. Gal. 21."}